Last year in a post here at JI, I explored the worship patterns of Latter-day Saints living in the American South at the turn of the twentieth century. I suggested that often times these ungathered Mormons, left to wade the waters of Mormonism on their own, without an ordained priesthood holder and consequently any real semblance of standard church organization and a regular meeting schedule, would often “supplement their Mormon worship by attending other denominations’ worship meetings in between visits from the itinerant elders.” Some Mormons thus attended Methodist camp meetings and Baptist church services on any given Sunday, though they retained their belief in the Mormon message and their membership as Latter-day Saints. (more…)

(This CFP was previously posted here in June. This is a reminder as the deadline quickly approaches)

Call for Papers

War and Peace in Our Time:

Mormon Perspectives (more…)

I recently came across a comment—made in passing and surely intended as nothing more than a kind compliment—that a young graduate student, not a Latter Day Saint (in any of its denominational manifestations) whose research focuses in part on Mormonism, was “the next Jan Shipps.” Such high praise got me thinking exactly what such a statement might mean, and (while it was indeed a compliment to this graduate student) whether Mormon Studies needs or wants another Jan Shipps. Let me explain. (more…)

I recently moved, and in the process spent some time going through the several boxes of papers (consisting mostly of photocopies of archival documents, papers written for courses as both an undergrad and grad student, and old syllabi) I’ve accumulated over the last few years. (more…)

As promised, former JI blogger Elizabeth has teamed up with two other bright and thoughtful young historians of American religion to create a new and sorely needed blog. We are pleased to announce and endorse Scholaristas, a blog devoted to the study of women’s religious history by women. The bloggers describe themselves and their blog as follows:

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Much to our collective dismay, Elizabeth has decided to step down as a contributor here at Juvenile Instructor. Liz came aboard almost two years ago and for a long time was the lone female blogger here. She’s contributed a number of insightful and provocative posts during her tenure, and more recently launched two of JI’s more successful series—Secularism and Religious Education, exploring the ways different Mormon students at Divinity Schools have grappled with secularism and their individual educational pursuits in Religious Studies and Women in the Academy, profiling several up-and-coming female Latter-day Saint scholars. Perhaps more than all of that, though, Liz is known for incorporating the personal into her academic and historical reflections. (more…)

(Cross-posted at Religion in American History)

Over at Religion Dispatches, Joanna Brooks has a two-part post asking “Who Says the Tea Party isn’t a Religious Movement?” In challenging Lou Ruprecht’s answer of “no,” Brooks notes that “for the Mormon sector of the movement (including Tea Party icon Glenn Beck), … the Tea Party taps into a powerful and distinctive complex of Mormon beliefs about the divinity of the U.S. Constitution and the last-days role of righteous souls from the Rocky Mountains in saving it from destruction.” (more…)

I’m making my way through Jeffrey Williams’s Religion and Violence in Early American Methodism: Taking the Kingdom by Force (Bloomington: Indiana University Press, 2010), an admittedly revisionist challenge to the current scholarship on early Methodism that highlights the rhetorical violence in the sermons, conversion narratives, and personal writings of Wesley’s disciples in the early American republic. I may consider posting a brief review of the book (and noting any potential avenues for research in Mormon studies it may suggest) when I complete it, but for the time being, I want to focus in on one line from the book’s foreword, authored by Catherine Albanese and Stephen Stein, editors of the Religion in North America series of which this book is a part. (more…)

Over at Religion in American History, I put up a post this morning as part of an ongoing series on “surprising or otherwise interesting primary sources.” I’m cross-posting it here for anyone interested: (more…)

Juvenile Instructor readers will be interested in the recently-launched group blog, Religion in the American West. (more…)

I put up a link earlier this week on the sideblog to an article by Nate Oman* entitled “Natural Law and the Rhetoric of Empire: Reynolds v. United States, Polygamy, and Imperialism” (available at SSRN here). Because Nate is shopping the article around to law journals and it thus might not catch the attention of historians (attention it definitely deserves), I thought I’d post the abstract here for anyone who missed the sideblog link and/or the discussion on it over at Times & Seasons). (more…)

In yesterday’s Inside Higher Ed, Kevin Schultz and Paul Harvey explore what they see as the paradox of the current state of American religious history. On the one hand, more historians appear to be engaging religious history than in past years. They note, for example, that according to a recent AHA report, “religion now tops the list of interests that historians claim to have as their specialty” and point to a number of stellar offerings recently published in the field. (more…)

I recently completed reading David Clark’s biography of his great-great grandfather, Joseph Bates Noble: Polygamy and the Temple Lot Case (U of U Press, 2008). My full review of it will appear in the forthcoming issue of Nova Religio, but I want to focus here on an aspect of the book I wasn’t able to fully explore there.

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Over at Religion in American History, Randall Stephens has posted a two part informal interview he conducted last week with Randall Balmer, noted historian of American religion and professor of American religious history at Barnard College, Columbia University. Part I and Part II are available on youtube. Among other things, Dr. Balmer talks candidly about his experience this semester teaching a course on Mormonism. He offers some interesting insight that I thought Juvenile Instructor readers might be interested in. (more…)

It has now been two years since that fateful day at J-Dawgs in Provo, Utah, where a group of four BYU students collectively decided to start a blog devoted to the academic study of Mormon history. It’s been an enjoyable couple of years, and the JI has grown—both in terms of readership and in the number of bloggers. We have also spread out. No longer limited to Provo, only two of our bloggers remain year-round residents of the Beehive State (and they will each very likely be on their way out within the next year).[1]

We wanted to take the time, though, to re-introduce ourselves and catch up anyone interested on our current activities, favorite JI posts, etc. So, without further ado: (more…)

It is easy, as a historian, to get caught up in your efforts to prove a point. This is especially true for graduate students, who seemingly have to strive to make a unique contribution to their chosen field. In sorting and sifting through evidence found in sometimes obscure primary source material, I often find myself straining to relate it to larger issues; issues that others will care about, issues that will change the way the field approaches a particular subject. (more…)

Adam Reilly of the Boston Phoenix has written an article (“Latter day Taint: How Glenn Beck is driven by Mormonism — and why his fellow faithful (including Mitt Romney) should be worried”) further teasing out the relationship between Glenn Beck’s politics and Mormonism (following up what was originally posted here at the JI and more recently, Alexander Zaitchik’s take on Cleon Skousen and Glenn Beck at Salon). (more…)

Robert Orsi. The Madonna of 115th Street: Faith and Community in Italian Harlem, 1880-1950, Second Edition. New Haven: Yale University Press, 2002 (original edition 1985). xlix + 287 pp.

I recently finished reading Robert Orsi’s 1985 classic, The Madonna of 115th Street, for a readings course on religion, immigration, and transnationalism. Throughout it, I considered some of the possibilities such an approach to Mormonism might yield. What follows is a review of the book (for those who haven’t read it), and then some of my meandering thoughts on how a similar approach might be useful in studying various aspects of the Mormon experience. I apologize for the length of this post, and encourage any so inclined to simply skim (or skip, if you’re already familiar with Orsi’s book) the post and skip to the final few paragraphs dealing with Mormonism.

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